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Lesson 20 – The Holy Spirit’s Gift of Faithfulness

In this session, we will seek to answer the following questions: 1. In what ways can Jesus be our source of faithfulness and move us to persevere faithfully as he did? 2. What is the difference between receiving Faith and being faithful? 3. As ’s disciples, what must we do to be faithful? 4. How do you remain faithful in times of difficulty? 5. What do Mary’s words to the stewards at Canna mean to us and our being faithful?

We Are Called to Be Faithful like Jesus Faithfulness is that quality that enables a person to continue doing the right thing, even in the face of difficulty and obstacles. It stems from a deeply rooted confidence in Gods truth and promises. Rooted and buttressed by this confidence, which is our faith, the faithful person remains committed to live and behave in a way consistent with the light that the Spirit has revealed to him or her.

The Greek Translation Fidelity (pistis) is common in secular Greek for trustworthiness. It is the characteristic of the man who is reliable.

Someone has said that if you do the right thing for the wrong reason, you will eventually do the wrong thing. For instance, when encountering difficulties in an important relationship like that with a spouse, parent, or sibling, some people will give up on the relationship rather than trying to work things out. The virtue of faithfulness enables a person to continue doing the "right thing" (commitment to that relationship), for the right reason (out of love and because God is calling them to do so), even in the face of disappointment and difficulty. If our confidence is misplaced, then we will have a difficult time remaining faithful. When we are confident in God's promises, then we will find his strength to be faithful during seasons of trial.

Let's look at several passages regarding the value of the Spirit's fruit of faithfulness.

1. Faithfulness is tied to perseverance and trust in God. At his passion, Jesus was the supreme example of faithfulness, both to his Father and toward us. Read about Jesus' agony in the Garden (Luke 22:39- 44). How was Jesus able to persevere?

2. According to Proverbs 25:19, how would you describe the characteristics of someone who is not faithful?

3. After reflecting on Luke 16:1-12, how can we prepare to be a faithful servant of Jesus, one who is entrusted with much for the Lord?

4. St. Joseph is an excellent example of someone who possessed the Spirit's fruit of faithfulness. Read Matthew 2:13-15, 19-23. 'What characteristics of faithfulness do you see in these incidents?

Great opportunities to serve God rarely present themselves, but little ones are frequent. Whoever will be "faithful over a few things" will be placed "over many," says the Savior. "Do all things in the name of God," and you will do all things well. —St. Francis de Sales, Introduction to the Devout Life

SCRIPTURE REFERENCES

Luke 22:39-44

The Agony in the Garden. 39Then going out he went, as was his custom, to the Mount of Olives, and the disciples followed him. 40When he arrived at the place he said to them, “Pray that you may not undergo the test.” 41After withdrawing about a stone’s throw from them and kneeling, he prayed, 42saying, “Father, if you are willing, take this cup away from me; still, not my will but yours be done.” [ 43And to strengthen him an angel from appeared to him. 44He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground.]

Proverbs 25:19 19A bad tooth or an unsteady foot— a trust betrayed in time of trouble

Luke 16:1-12 The Parable of the Dishonest Steward. 1Then he also said to his disciples, “A rich man had a steward who was reported to him for squandering his property. 2He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’ 3The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. 4I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’ 5He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’ 6* He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’ 7Then to another he said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors * of wheat.’ He said to him, ‘Here is your promissory note; write one for eighty.’ 8And the master commended that dishonest steward for acting prudently. Application of the Parable .* “For the children of this world are more prudent in dealing with their own generation than are the children of light. 9I tell you, make friends for yourselves with dishonest wealth, * so that when it fails, you will be welcomed into eternal dwellings. 10 * The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. 11 If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? 12 If you are not trustworthy with what belongs to another, who will give you what is yours?

Matthew 2:13-15 and 19-23

The Flight to Egypt . 13 * When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, flee to Egypt, * and stay there until I tell you. Herod is going to search for the child to destroy him.” 14Joseph rose and took the child and his mother by night and departed for Egypt. 15 * He stayed there until the death of Herod, that what the Lord had said through the prophet might be fulfilled, “Out of Egypt I called my son.”

The Return from Egypt . 19When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt 20and said, “Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.” * 21He rose, took the child and his mother, and went to the land of Israel. 22But when he heard that Archelaus was ruling over Judea in place of his father Herod, * he was afraid to go back there. And because he had been warned in a dream, he departed for the region of Galilee. 23 * g He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, “He shall be called a Nazorean.”

Faith

1814 Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy proposes for our belief, because he is truth itself. By faith "man freely commits his entire self to God." For this reason the believer seeks to know and do God's will. "The righteous shall live by faith." Living faith "work[s] through charity."

1815 The gift of faith remains in one who has not sinned against it. But "faith apart from works is dead": when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body.

1816 The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it: "All however must be prepared to confess Christ before men and to follow him along the way of the Cross, amidst the persecutions which the Church never lacks. Service of and witness to the faith are necessary for salvation: "So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven; but whoever denies me before men, I also will deny before my Father who is in heaven."

Faithfulness (Greek: pistis , Latin: fides )

Faithfulness is committing oneself to something or someone, for instance, to one's spouse, to a cause, or to a religion. Being faithful requires personal resolve not to wander away from commitments or promises. It's not always easy to be faithful. Christian faith requires trust in God. "O Lord, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth" - "I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith".

The writer of the Letter to the Hebrews describes it this way: "Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God”

Faithfulness is the Seventh Fruit of the Spirit. Faithfulness in a general sense is meant as, “ qualities of stability, dependability, and devotion.”

FAITHFULNESS

Faithfulness is one of the major characteristics of God’s nature. The Bible declares that the Lord Our God is a faithful God, the one who is the giver of the promises and keeper of the promises, God never takes back or changes His promises, None of God's promises ever fail, Reliability is a part of God's character, the one who is covenant giving and keeping God; He is un-changing, He is the same yesterday, today and forever.

It’s the faithfulness of God Almighty that we are called to have fellowship with him through his Son Christ Jesus our Lord. His faithfulness is great every morning and so we are not consumed, His faithfulness reaches unto the and is established for us through His Son Christ Jesus, the one who is seated at his right hand as the prince of peace and the high priest of our faith; His faithfulness is incomparable for there is no other God like him, His faithfulness is unfailing, infinite, everlasting, manifested in his counsels for us, upholding his in the time of afflictions, trials and temptations, In fulfilling his promises, in executing his judgments, in forgiving our sins, in encouraging saints, and in keeping his covenant.

Faithfulness, as the fruit of the Spirit, must be found in the Saints, exhibited in the service of God; in declaring the word of God; in taking proper care of the dedicated things such as tithes, offerings etc.; in helping our brothers and sisters; in bearing witness; in reproving others; in maintaining our relationships; in doing our work; in keeping secrets; in conveying messages; In short, faithfulness should be kept and maintained in all things both the biggest and the smallest matters.

Faithfulness as the fruit of the spirit blesses us and makes us wise, joyous, prosperous, un-wavering , humble , low, meek, obedient, disciplined , contented, righteous , anointed, and perseverant., which results in our closeness with God, blesses us to abide and move in him, takes us to the presence of the God Almighty, makes us dwell in the shelter of the Most High and makes us rest in His shadow, makes the Most High our refuge and fortress, He becomes our shield and rampart, He protects us from our enemies, blesses us with the spiritual as well as physical blessings of the Lord God Almighty.

The faithfulness, as a fruit of the Spirit, helps us to grow, develop and be nurtured by obedience to God’s Word and His commandments. God wants us to remain faithful to Him, no matter what our circumstances, situations, or difficulties. If we remain faithful to him, we shall also remain faithful to others; and the fruit of the Spirit will begin to change and conform us in the image and likeness of Christ Jesus helping us to advance God’s Kingdom in the lives of others. “If we have died with him, we shall also live with him. If we continue to endure, we shall also reign with him. If we deny him, he also will deny us. Even when we are not faithful, he remains faithful, for he cannot be false to himself.”

The Bible declares, “The Lord is gracious and compassionate. The works of his hands are faithful and just; all his precepts are trustworthy. They are steadfast forever and ever, done in faithfulness and uprightness.”

“Heaven and earth will pass away, but My words will never pass away.”

Faith

Faith is Heb 11:1 “the of things hoped for, the conviction of things not seen,” our firm belief in God and all that He has revealed to us through Holy Mother Church. 1 Thes 2:13 “When you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God.”

Faith resides in our intellect; we believe because God is all-knowing (cannot be deceived) and all-good (cannot deceive), so what He tells us is infallibly true. Our faith must be constant; the apostle Thomas gave Jesus three years of faithful service, but we remember him for his one moment of doubt.

Our faith must be complete. We completely submit our intellect and will to God. Our faith therefore illuminates our daily life. Our fallen race inherits from its first parents a propensity to sin, but our constant objective must be to live as Holy Mother Church teaches. We seek to live by the theological and cardinal virtues . We consciously avoid the seven capital sins . We go to the Holy Sacrifice of the every day if possible, or every Sunday at minimum. We go to Confession every week if possible, or every month at minimum. We do all this because we have faith that the has Christ’s authority to teach us how to prepare for heaven .

Our faith is a free assent to the whole truth that God has revealed. We have faith only if we believe in Christ’s entire public revelation. The Catholic faith is faith that Christ instituted a divine institution, a Church blessed with authority to infallibly teach His public revelation. If we accept only doctrines consistent with our own experience we are not accepting them on faith but rather on human analysis.

We begin our profession of faith, “I believe” or “We believe” when proclaiming the Creed. Faith is one of the three theological virtues. The virtue of faithfulness is one of the twelve fruits of the Spirit.

We Believe in the One, Holy, Catholic and Apostolic Church. By David Bennett

Millions of people worldwide say "I believe in the One, Holy, Catholic, and Apostolic Church" every week, yet rarely reflect on the meaning. This article gives a brief history of the Catholic Church, and explains what the Catholic Church is.

The word "catholic" comes from the Greek word katholikos , which is a combination of the words kata (according to) and holos (the whole). Besides meaning, "according to the whole," katholikos has the common meaning of "universal" or "general." To be a Catholic Christian is to be a Christian according to the whole, to possess the fullness and completeness of Apostolic Faith and Praxis . In the early Church, "Catholic" designated a Christian who confessed the ancient faith, a Christian in communion with the united and worldwide Church. This was in contrast to the regional and novel sects. Apostolic just simply means "from the apostles," the source of Catholic belief and practice. In the early Church, even in St. Paul's day, competing versions of began to arise, primarily early versions of Ebionism, Gnosticism, and Docetism. These sects so mangled the gospel received from the apostles that early Christian bishops spoke out against these heretics' particular views, opposed to the universal (Catholic) views of the Church, derived from the apostles themselves. St. Ignatius of Antioch (d. AD 110) was bold to write, "Wherever Jesus Christ is, there is the catholic Church," implying of course that Jesus was only truly preached and proclaimed within the borders of the universal Church. He also implies that the Catholic Church, under the authority of bishops, was sanctified with Jesus' presence, being holy and set apart (Ignatius to the Smyrneans).

In Against Heresies, St. Irenaeus (d. AD 200), bishop of Lyons, testifies to the prolific, yet united, character of the universal and apostolic Church. The Catholic Church, derived from the apostles, Irenaeus argues, is spread throughout the whole world, yet agrees as one mind. The heretics do not have this universality or ancient origin, and are thus not "according to the whole" because their doctrines and practices are confined to local regions, or are recent, non-apostolic developments. Lactantius (313 AD) writes about the various sects named after their leaders or originating locales, including the Phrygians (Montanists), Novatians, Valentinians, and Marcionites. Then he contrasts these to the universal, worldwide Church that is descended from the apostles, that "alone retains true worship" (The Divine Institutes, IV: 30). The major creeds of Christianity, the Apostles and Nicene Creeds, both require belief in the Catholic Church , although some modern translations incorrectly "soften" the text to say "Christian" rather than "Catholic" ( 1). The communal implications and assenting to the beliefs and practices of the whole Church was the only way to guarantee genuineness of belief. The Greek word from which our word heresy is derived is haireo , to choose. This underscores the particularity of heretics, who "choose" their own way forward, as opposed to the universality of Catholics, whose wills are aligned with Christ.

Pacian knew well even in his day that virtually anybody could claim the label Christian. The same is true today. I can put a sign up in my front lawn that says, "The Christian Church of David Bennett." I could believe Jesus was an earlier incarnation of John Lennon, and still claim the label Christian! The same was happening back in Pacian's day. St. Epiphanius (d. AD 403) counted over eighty active heresies. By number eighty he was straining a bit, but nonetheless, the point remains the same. Many of us gladly claim the surname Catholic, as it shows that we are part of the universal and historical church, rather than a local, new sect like the Jehovah's Witnesses, who are primarily an American apocalyptic sect founded in the 19th century. I think it is worth noting at this point that the Catholic Church recognizes the possibility of salvation of non-Catholics, as well as their good works done in the name of Christ, even if they are not part of the Catholic Church. The Catholic Church has traditionally identified four marks that make a church true: one, holy, catholic, and apostolic . The Catholic Church possesses these marks. Let me briefly explain the . The Church is:

One - This means that the Church is united in Christ in basic belief and practice. Ancient Christians did not believe in an invisible church spread out among various denominations. Rather, the visible Church was one in faith.

Holy - The Church is holy on account of Christ, not on account of the morality of individual Christians. Because Christ is holy, and the Church is his body, the Church is called holy. Through the , prayer, Scripture reading, etc, Christ gives us grace to continually become more like him, and as such, we grow in holiness with the aid of Christ and the Church.

Catholic - This has been explained throughout the article, but as a summary, a Catholic Church is one that holds to the fullness of Christ's Teachings.

Apostolic - As mentioned above, Apostolic means that Catholics follow the Teachings of Christ and the apostles. However, this is more than just reading the Bible and claiming to know what it says. Through , the handing down of authority from the apostles to their successors, the Church has a concrete, historical connection to the apostles themselves. Because of this, the Church has the authority to make pronouncements and establish guidelines with the authority of Christ himself. This teaching authority is referred to as the Magisterium , and consists of the Pope (the successor to Peter) acting in union with the bishops.

Now we must discuss what it means to be a Catholic Church. As a Catholic website with many Orthodox and some Protestant staff, this is a question we intend to address accurately and charitably. The Catholic Church recognizes the Orthodox Churches (including non-Chalcedonian Orthodox Churches) as Apostolic, "true particular Churches" with valid sacraments. This status as "true particular Church" is derived from the fullness of grace and truth entrusted to the Catholic Church. Thus, while the Catholic Church believes that the Church of Christ subsists in the Catholic Church, Orthodox sacraments are valid. The Catholic Church allows Orthodox Christians to commune in certain circumstances, and the late Pope John Paul II spoke of the Eastern Church as one of the two "lungs" of Christendom. The Orthodox tend to assert that they can say where the Church is, but can not say where it is not, and the Catholic position seems very similar. Thus both Catholic and Orthodox recognize that the borders of the Church are somewhat of a mystery, although both Catholics and Orthodox believe each is the true and visible Church. As a Catholic I affirm that the Church of Christ subsists in the Catholic Church, but that this somehow also includes the Orthodox in a very real way.

One may ask where does the bishop of Rome, the Pope, fit into all of this? Catholics believe that the Pope (and his Roman See) is the successor of St. Peter, and thus possesses a spiritual and jurisdictional Primacy that no other bishop holds. Eastern Orthodox Churches (whom the Catholic Church recognizes as "Sister Churches," with qualifications) will perhaps grant a kind of "first among equals" primacy to the bishop of Rome, but not a jurisdictional, or really even a spiritual, primacy.

The office of the papacy has been abused at times, as has the power of other bishops in other regions, which has led many to distrust the papacy. For example, Martin Luther and other Protestants strongly criticized the papacy. However, we mustn't judge an office by its worst examples. As a website working toward ecumenical relationships between East and West, perhaps we need to emphasize that the primacy of the bishop of Rome is ultimately a primacy of servant hood and humility .

Pope John Paul II in 1995 called for Catholic theologians to examine the primacy of Rome in light of ecumenical relationships and servant hood (Ut Unum Sint 95). However, despite this noble call which unfortunately few have heeded, the Pope, the successor to Peter, is the visible head of the Church, who when speaking on matters of faith and morals on behalf of the Church is infallible, and this presents a problem in light of East-West relations.

However, as I have said, Catholics are willing to grant the Orthodox Churches the role of "Sister Churches" and are willing to commune Orthodox Christians. This shows that the Catholic Church recognizes that despite the unwillingness of many Eastern Churches to recognize the Primacy of Rome, they still possess qualities that make them part of the Church. Perhaps these, and the call to reflect on the papacy in light of an improved relationship with the East, are good starting points to future unity.

What about Anglicans you may ask? Anglicans have tended to view themselves as a "branch" of the Catholic Church under the "branch theory," a theory only held by Anglicans and not by the other "branches." In the first half of the 20th century, Anglicans seemed to be close to some kind of formal reunion with both the Catholic and Orthodox Churches, which to a degree validated this "branch" claim. However, since the ordination of women priests (and women bishops, and now a woman Primate in the United States) and the acceptance within the of a host of secular social and doctrinal principles, the "branch theory" has lost much support, even within . This is because now the Anglican Communion consists mostly of evangelicals thanks to growth in evangelical regions of the third-world. Perhaps a good way to approach the Anglican Church is to argue that there may be a "Catholic remnant" within that church, which has valid sacraments. However, in the light of the current liberal and evangelical trends within Anglicanism, and the questionability of their orders in the eyes of both Rome and Constantinople, many Catholic-leaning Anglicans have either become Catholic or Orthodox.

What about other Protestants? Very few Protestant churches want to be called "Catholic" in any real sense. After all, many value their heritage. However, some, on account of their increasingly liturgical worship, have begun taking steps to improve their relationships with the Catholic and Orthodox Churches. While the Catholic and Orthodox Churches are willing to grant that Protestant churches are Christian, granting them the title "Catholic" is usually discouraged for two reasons. First, Protestants are not officially in communion with the Catholic Church, and do not have valid orders. This means that while they do many good things, their church leaders have not been validly ordained in Apostolic Succession. Second, many Protestants do not self-identify as Catholic and do not wish to be labeled Catholic. Thus, not labeling Protestants as Catholic is a result of mutual respect.

Considering the Call of Faithfulness - Chris Findley | July 22, 2010 |

“And what ever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to through him.” -Colossians 3:17

I’ve come to the realization that I like to play games. I don’t mean Monopoly or Risk. I mean I’ve come to the point of admitting that I like to play religious games.

Maybe you know what I mean and perhaps you play them too. I can play the religious game so well in fact that I can fool not only others, I can fool myself. I can fool myself into thinking I’m more faithful than I really am by creating a flurry of religious activity in my life. I can fool myself and others by being generous at just the right time or surrounding myself with Christian “stuff” (art, music, books etc.) I can snow myself and others by putting a nice veneer over what otherwise may be a rotten piece of wood. Jesus spoke of whitewashed tombs full of dead men’s bones and I thought he was talking about someone else. I now realize he was talking about me.

All of these things, including art, music, and prayer habits are a part of our personal piety. These items or habits can be helpful in our relationship with God (though I do question the efficacy of the glow-in- the-dark-Virgin-Mary-nightlight I saw at a bookstore recently).

But sometimes, our personal piety isn’t augmenting our faith; sometimes it is displacing it.

Sometimes it’s easier to hang a rosary from our review mirror than to use it. Sometimes it’s just easier to stick a bumper sticker on our car, to buy a pithy t-shirt, or plaster holy cards all over our office cubicle. Sometimes it’s easier to make an elaborate to-do of our mass attendance than to actually allow our faith to burst into the corners of our lives and do its work. This is where I find Colossians 3:17 challenging. It causes us to think deeply about what it means to do “whatever you do…all in the name of the Lord Jesus”. I suspect that this has very little to do with ornaments, decorations, t-shirts, bumper stickers and night lights.

“Whatever you do…do it all in the name of the Lord Jesus.” This is a call to quit playing games, quit trying to appear righteous and faithful and to actually be righteous and faithful. Is this not the heart of Jesus challenge? Is this not the way the kingdom will come? Is this not the plea of the saints and the echoing of the very words of Mary to the servants in John 2 , “Do whatever he tells you.” ?

God save us from religious games that obscure our true calling. May we quit exchanging appearances for substance? Help us to discern and to think deeply about what it may really mean to “do it all in the name of the Lord Jesus.”

This is a good summary of the Church’s teaching. Use the references if you want to go into more depth Faith, Revelation, and the Bible

Catechism of the Catholic Background statements written by Msgr. Peter J. Elliott of the Archdiocese of Church sections # 51 through The story of Church letters Melbourne and copyrighted by Catholics Committed to Support the Pope are indicated 141 are relevant to these by ©CCSP. All others are written and copyrighted by Martin K.Barrack . documents.

Document Description Background

In the first year of his pontificate, Pope Pius IX met the challenge of the Rationalists who claimed that faith and reason are not only separate but in conflict with one another. They denied the truth Faith and Religion, and the authority of Divine Revelation. The rationalist problem Qui Pluribus Encyclical of Pope Pius would continue through the Nineteenth Century, especially in the EWTN Library IX , November 9, 1846 light of exaggerated claims made in the name of the developing sciences of that age. However, the Church also rejected the opposite extreme, Fideism , a distrust of human reason which may lead to “fundamentalism.” ©CCSP

In a time of increasing tension and conflict, when the secularist forces of Liberalism, Socialism, and Freemasonry were Condemning Current determined to destroy the Church, Pius IX issued Quanta Cura . Quanta Cura Errors, Encyclical of Pope Liberalism set up the idea of the free individual as the measure of EWTN Library Pius IX , December 8, all truth and sought to subject the Church to state control. Behind 1864 this policy was a rejection of Divine Revelation and hence the supernatural truths and divine authority of Catholic Christianity. ©CCSP

On the same day as the publication of Quanta Cura , Pius IX listed Eighty Errors on Revealed eighty specific errors in the realm of revealed truth and political Syllabus of Errors Truth and Political Theory theory. The freedom of the Church and her divine authority on EWTN Library Corrected, Pope Pius IX , earth are affirmed in the face of forces which would soon declare December 8, 1864 war on the Church and make the Pope the “prisoner of the Vatican .” ©CCSP

Bearing the full authority of an Ecumenical Council, Dei Filius defines the truth of Revelation, the nature of faith and the correct balance between faith and reason . The Council affirms that we can Dogmatic Constitution on know God exists by the use of reason, but we need divine the Catholic Faith, Dei Filius revelation and the gift of faith to know God. Scripture and EWTN Library Apostolic Constitution of Tradition are the sources of Divine Revelation. Best remembered Vatican I, 1870 for the timely definition of , the was forced to close hastily as hostile armies invaded the Papal States. ©CCSP

Written in a more peaceful era, this encyclical marks the beginning of the great revival of Catholic and research. Leo XIII affirms the divine inspiration and inerrancy of On the Study of Holy the Sacred Scriptures, which are always to be interpreted in the Providentissimus Scripture, Encyclical of light of faith. However, sound scientific methods have their proper Deus Pope Leo XIII , November place in the specialized study of the sacred books because there Vatican Library 18, 1893 can be no conflict between the Bible and the natural sciences. In 1902, Leo XIII set up the Pontifical Biblical Commission to deal with technical problems of scriptural scholarship and interpretation. ©CCSP On the Study of Holy Quoniam in re Scripture in Seminaries, Continuing the work begun by Leo XIII, St. Pius X sets out the requirements for the systematic study of the Scriptures in Biblica Apostolic Letter of Pope St. Pius X , March 27, seminaries so that priests can better proclaim the word of God. Still looking ©CCSP 1906

By the beginning of the twentieth century, the opposite extremes Sixty-five Modernist of Rationalism and Fideism had penetrated the Church and Lamentabili Sane Errors Corrected, Decree coalesced in the form of a complex heresy known as Modernism . EWTN Library of the Holy Office, July 3, The statements which follow are sixty-five major errors taught by 1907 the Modernists, with emphasis on their rationalist interpretation of the Scriptures. ©CCSP

In a precise and prophetic analysis, St. Pius X exposed and condemned the errors, the mentality and the dishonest methods of On the Doctrines of the the Modernists. The central error of Modernism reduces Pascendi Dominici Modernists, Encyclical of Revelation to an experience within us, a religious feeling. Gregis Pope St. Pius X , Pascendi described the first wave of this heresy, which would EWTN Library September 8, 1907 emerge later in the twentieth century in new and more effective forms. ©CCSP

Sworn to by all seminary To eliminate Modernism at the key points of teaching and pastoral clergy, pastors, care in the Church, the Oath Against Modernism was required of confessors, preachers, Oath Against all the clergy. Two years after Vatican II, a modified form of the religious superiors, and Modernism oath was introduced. In 1990 a new oath of fidelity was approved professors. Motu Proprio EWTN Library by John Paul II, with the same purpose of maintaining and of Pope St. Pius X , promoting the integrity of the Catholic Faith. ©CCSP September 1, 1910

St. Jerome (c. 345-420) prepared the definitive Latin translation of the Bible known as the Vulgate . Benedict XV used the On St. Jerome, Encyclical anniversary of his death to reaffirm the divine inspiration of the Spiritus Paraclitus of Pope Benedict XV , Vatican Library Sacred Scriptures and to encourage the reading and study of the September 15, 1920 Bible. He also corrects a misinterpretation of the teaching of Leo XIII in Providentissimus Deus . ©CCSP

With this important guide to the study and interpretation of the sacred Scriptures, Pius XII opened the way for rapid developments Promoting Biblical in Catholic biblical research. The use of modern methods in Divino Afflante Studies, Encyclical of analyzing the sacred texts is allowed and encouraged; however the Spiritu Pope Pius XII , September word of God is to be studied in the light of the faith of the Church. Vatican Library 30, 1943 A knowledge of the ancient biblical languages, the scientific study of manuscripts and biblical archaeology may all serve to deepen expertise in scriptural research. ©CCSP

Time of Pentateuch and Literary Form Letter from the Pontifical This letter examines the meaning and literary forms of the first Biblical Commission to of First Eleven eleven chapters of the Book of Genesis which were central Cardinal Suhard, January Chapters of problems for Old Testament scholars. ©CCSP 16, 1948 Genesis Still looking

The Proper Way to Future priests should know and love the Bible as part of their Teach Holy Letter from the Pontifical formation and education. This instruction of the Pontifical Biblical Scripture in Biblical Commission , Commission promoted a stronger and more systematic emphasis May 13, 1950 on scriptural study, and in modern Seminaries © Still looking seminary training. CCSP

Humani Generis Some False Opinions Because errors and unsound opinions were circulating in Catholic Vatican Library Threatening to Undermine academic circles, Pius XII examined various current problems in the Foundations of Humani Generis . He proposed caution when studying the origin of Catholic Doctrine, the human race and the theory of evolution. The early chapters of Encyclical of Pope Pius Genesis cannot be dismissed as non-historical myths. While the XII , August 12, 1950 way the truth is expressed may change, the doctrines of the Church may never be changed or reinterpreted in the light of passing modern theories and philosophies. ©CCSP

To encourage research on the four Gospels, the instruction Sancta Instruction from the Mater Ecclesia sets out the stages whereby the Gospels came to be The Historicity of Pontifical Biblical written. Modern methods of textual analysis are to be used in a the Gospels Commission , April 21, balanced way, but always subject to the Faith of the Church and EWTN Library 1964 the spiritual needs of God’s people. The Gospels are reliable accounts of what Jesus Christ did and said. ©CCSP

One of the major documents of Vatican II, Dei Verbum completes the work begun at Vatican I on the central Christian reality of Dogmatic Constitution on Divine Revelation. In word and deed, God reveals Himself to us Divine Revelation, both through Sacred Scripture and Tradition, yet these two sources Dei Verbum Apostolic Constitution of Vatican Library come together as ways in which He speaks to us. The final Vatican II, November 18, interpretation of the Word of God, as Scripture or Tradition, rests 1965 with the teaching authority, Magisterium , of the Church, which is always guided by the Holy Spirit. ©CCSP

New Regulations The Pontifical Biblical Commission is provided with new for the Pontifical Motu Proprio of Pope regulations to guide and assist its work not only in the Church but Biblical Paul VI , June 27, 1971 also in the ecumenical field. ©CCSP Commission Still looking

Warmly encouraging scriptural scholars in their work for God’s To the Pontifical People, Paul VI calls them to be free from Rationalism or unduly narrow academic interests. They are to collaborate with other Address by Pope Paul VI , Biblical disciplines in the Church. In their valuable work they are to be March 14, 1974 Commission open to the grace of the God of Love. An outstanding example of Still looking the use of such authentic scriptural scholarship may be found in the catechesis of John Paul II. ©CCSP

Profession of Faith and Oath of Fidelity on In February, 1989, the Congregation for the Doctrine of the Faith, Instruction from the with the approval of Pope John Paul II, issued a Profession of Assuming an Congregation for the Faith and Oath of Loyalty for persons officially charged with Office to be Doctrine of the Faith , teaching theology. The Profession and Oath are based on the Exercised in the February 25, 1989 Nicene-Constantinople Creed and Vatican II’s Dogmatic Name of the Constitution on the Church . ©CCSP Church EWTN Library

The Church already existed before the Bible was complete. Hence, the Catholic principle that the Word of God is both Scripture and Tradition (cf. Vatican II, Dei Verbum. In interpreting the The Interpretation Scriptures, the Catholic Church thus avoids not only the error of Pontifical Biblical basing the Faith on “Scripture alone,” but also two erroneous of the Bible in the Commission , April 15, extremes in interpreting Scripture: naive fundamentalism and Church 1993 rationalistic modernism. Good creative biblical scholarship is EWTN Library encouraged, but as work carried out in conformity with the Magisterium and respecting the interpretive place of sacred Tradition in the Church. True scriptural scholarship is guided by faith. ©CCSP As Teacher of the Church and a noted philosopher in his own right, Pope John Paul II explores the relationship between faith and reason. In the light of his experience and breadth of vision, he opens the way to modern philosophies, while maintaining the Encyclical of Pope John privileged place of the “perennial philosophy” in the Catholic Fides et Ratio Paul II on Faith and tradition. He indicates the weaknesses and dangers of misguided Vatican Library Reason, September 14, reasoning in our era. In this context he provides a timely warning 1998 about the surprising revival of Nineteenth Century rationalist “scientism,” which perhaps emerged in reaction to the spread of irrational “New Age” superstitions in the last decades of the twentieth century. He challenges philosophy to become truly a quest for truth and wisdom. ©CCSP

The New Testament recognizes the divine authority of the Jewish The Jewish People Scriptures and supports itself on its authority. This superb and Their Sacred Pontifical Biblical exposition by the Pontifical Biblical Commission teaches that the Scriptures in the Commission , May 24, Old Testament is an integral part of the whole Christian Bible, Christian Bible 2001 shows how fundamental themes in the Jewish Scriptures are Vatican Library received into the Christian faith, and shows that the Jewish people are overall portrayed favorably in the New Testament. ©MKB

Homilies are not usually included among the major papal documents, but I’ve included this one because it helps us resolve an apparent conflict between the synoptic Gospels and St. John’s Gospel regarding the date of the Last Supper. That’s important because if, as we say, the Gospels are inerrant, then they must be consistent with one another. The synoptics appear to say that Jesus celebrated His Last Supper on the fifteenth day of the Hebrew month nisan , after the sacrifice of the Passover lambs which took Mass of the Lord’s Homily of Pope Benedict place before the sundown on fourteenth nisan . St. John, however, Supper XVI , April 5, 2007 says firmly that Jesus’ Final Sacrifice on the Cross occurred at the very moment the Pharisees were sacrificing their Passover lambs, which would mean He celebrated the Last Supper and died a day earlier, on fourteenth nisan . The Holy Father resolves this by observing that, in all likelihood, Jesus celebrated the Passover according to the Qumran calendar, which was then a day earlier than the Jerusalem calendar used by the Pharisees, and that Sts. Matthew, Mark and Luke evidently used that calendar to describe the Last Supper because Jesus had used it. ©MKB

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